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By Hent de de Vries

Does violence unavoidably shadow our ethico-political engagements and judgements, together with our understandings of identification, no matter if collective or person? Questions that comment on ethics and politics can tremendously make the most of being rephrased in phrases borrowed from the arsenal of non secular and theological figures, as the organization of such figures with a undeniable violence retains moralism, no matter if within the type of fideism or humanism, at bay. faith and Violence: Philosophical views from Kant to Derrida's cautious posing of such questions and rearticulations pioneers new modalities for systematic engagement with faith and philosophy alike.

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Extra info for Religion and Violence: Philosophical Perspectives from Kant to Derrida

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This double acquiescence—or double affirmation—is implicit in the texts of Kant, Heidegger, and Levinas; I take its consistent elucidation to be the main thread running through Derrida’s entire oeuvre. In the third chapter, I discuss the notion of mystic speech as conceptualized by Michel de Certeau in La Fable mystique (The Mystic Fable), an interdisciplinary study of some major characteristics of sixteenth- and seventeenth-century mysticism. Only its first volume, published in , was completed.

Harvard University Press, ). I will return to these authors in the following chapters. Introduction  other, following Derrida’s puzzling and provocative phrase tout autre est tout autre, a genuine or responsible politics of difference comes into sight. Such a politics should not be confused with the politics of identity, nor with the communitarian discourses that have been pitted against the supposed formalism of modern liberal political theories. What is to count as different or other, let alone totally other, is by no means certain or given.

This notion is not unrelated to the emphatic notion of justice elaborated by Levinas. Drawing on de Certeau’s pivotal work on the mystic fable, I argue that in its very structure this postulate is not so much an epistemological or axiological premise as something resembling an absolute performative, like the structure of address that marks all genuine prayer or like the promise, the attestation, or the gift. This gift, the gift of the gift—the giving of the gift as well as the gift’s giving—exceeds and traverses all economic exchange in the broadest sense.

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